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  <h1 class="h11">13章 河车</h1>
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<div class="articleContent" id="articleContent"> <p>
吕曰：“所谓河车者，何也？”
</p><p>
钟曰：“昔有智人，观浮云蔽日可以取荫而作盖。观落叶浮波，可以载物而作舟。观飘蓬随风往来运转而不已，退而作车。且车之为物，盖轸有天地之象，转毂如日月之比。高道之士，取喻于车，且车行于地而转于陆。今于河车，亦有说矣。盖人身之中，阳少阴多，言水之处甚众。车则取意于搬运，河乃主象于多阴，故此河车，不行于地而行于水。自上而下，或前或后，驾载于八琼之内，驱驰于四海之中。升天，则上入昆仑。既济，则下奔凤阙。运载元阳，直入于离宫；搬负真气，曲归于寿府。往来九州，而无暂停；巡历三山，而无休息。龙虎既交 ，令黄婆驾入黄庭；铅汞才分，委金男搬入金阙。玉泉千派，运时止半刻工夫；金液一壶，搬过只片刻功迹。五行非此车搬运，难得生成一气。非此车搬运也，岂能交 会？应节顺时而下功，必假此车而搬之，方能有验。养阳炼阴之事，必假此车搬之，始得无差。乾坤未纯，或往来其阴阳，是此车之功也。宇宙未周，或交 通其血气，是此车之功也。自外而内，运天地纯粹之气，而接引本宫之元阳。自凡而圣，运阴阳真正之气，而补炼本身之元神，其功不可以备纪。”
</p><p>
吕曰：“河车如此之妙用，敢问河车之理。必竟人身之中，何物而为之？既得之，而如何运用？”
</p><p>
钟曰：“河车者，起于北方正水之中，肾藏真气，真气之所生之正气，乃曰河车。河车作用，今古罕闻，真仙秘而不说者也。如乾再索于坤而生坎，坎本水也，水为阴之精。阳既索于阴，阳返负阴而还位，所过者艮、震、巽。以阳索阴，因阴取阴，搬运入离，承阳而生，是此河车搬阴人于阳宫,及夫坤再索于乾而生离，离本火也，火乃阳之精。阴既索于阳，阴返抱阳而还位，所过者坤、兑、乾，以阴索阳，因阴取阳，搬运入坎，承阴而生。是此河车运阳入于阴官。及夫采药于九宫之上，得之而下入黄庭。抽铅于曲江 之下，搬之而上升内院。玉液、金液本还丹，搬运可以炼形，而使水上行。君火、民火本炼形，搬运可以烧丹，而使火下进。五气朝元，搬运各有时。三花聚顶，搬运各有日。神聚多魔，搬运真火以焚身，则三尸绝迹。药就海枯，搬运霞浆而沐浴，而入水无波。此河车之作用也。”
</p><p>
吕曰：“河车本北方之正气，运转无穷。而负载阴阳，各有成就，所用功不一也，尊师当为细说。”
</p><p>
钟曰：“五行循环，周而复始，默契颠倒之术，以龙虎相交 而变黄芽者，小河车也。肘后飞金晶，还晶入泥丸，抽铅添汞而成大药者，大河车也。以龙虎交 而变黄芽，铅汞交 而成大药。真气生而五气朝中元阳神就而三神超内院。紫金丹成，常如玄鹤对飞；白玉汞就，正似火龙涌起。而金光万道，罩俗骨以光辉；琪树一株，现鲜葩而灿烂。或出或入，出入自加，或去或来，往来无碍。搬神入体，且混时流，化圣离俗，以为羽客。乃曰紫河车也。是此三车之名，而分上，中，下三成。故曰三成者，言其功之验证,非比夫释教之三乘，而曰羊车，鹿车，大牛车也。以道言之，河车之后更有三车：凡聚火而心行意使，以攻疾病，而曰使者车，凡既济自上而下，阴阳正合，水火共处．静中间雷霆之声 ，而曰雷车。若心为境役，物以情牵，感物而散于真阳之气，自外而内，不知休息，久而气弱体虚，以成衰老矣。或而入邪五疫，返以搬入真气，元阳难为抵挡，既老且病而死者，曰破车。” 　
</p><p>
吕曰：“五行颠倒而龙虎相交 ，则小河车已行矣。三田返复而肘后飞金晶，则大河车将行矣。然而紫河车何日得而行焉？”
</p><p>
钟曰：“修真之士，既闻大道，得遇明师，晓达天地升降之理，日月往来之数。始也匹配阴阳，次则聚散水火。然后采药进火，添汞抽铅，则小河车当行矣。及夫肘后飞金晶入顶，黄庭大药渐成，一撞三关，直超内院，后起前收，上补下炼，则大河车固当行矣，及夫金液、玉液还丹，而后炼形，炼形而后炼气，炼气而后炼神，炼神合道，方曰道成。以出凡入仙，乃曰紫河车也。”
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